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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	king_n	power_n	successor_n	2,893	5	9.1968	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80756	The royal prerogative vindicated in the converted recusant convinced by Scripture, reasons, fathers, and councils, that the oath of abjuration (compared with those of allegiance, and supremacy) containeth nothing, but what may be lawfully taken by every pious Christian, and loyal subject; and that the known doctrine, and discipline of the Church of England, in opposition to Popery on the one hand, and all sects, and schisms on the other, is the safest way to peace and loyalty here, and salvation hereafter. To which is annexed The King's supremacy in all causes, ecclesiastical, and civil, asserted in a sermon preached at the assises at Monmouth before Sir Robert Hide, one of his Majestie's judges, March 30. 1661. / By John Cragge, M.A.	Cragge, John, M.A.	1661 (1661)	Wing C6790; Wing C6786; Thomason E2261_1; Thomason E2261_2; ESTC R210148	173,676	266

Sense supposito sed non dato what makes it for the Pope's Supremacy and Authority over the Catholick Church in general which is the Question Gent. It makes in this That Peter fixed his See at Rome and delegated his Plenipotentiary Power to the Bishops his Successours there that what Power he had he left it in Fee and hereditary to them Minist You speak much in little for this is (x) 2 Thess ii 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of that wicked one wherein is touched (y) Doctour Sclater upon Thessal pag. 94. First Temerarium a rash avouchment that Peter fixed his Episcopal See at Rome Secondly Erroneum a palpable mistake that he could delegate his Apostolick Power to Successours Thirdly Haereticum a notorious falsity little less then Fundamental that he actually invested the Bishop of Rome with his Apostolick Power derivative to all Posterity Gent. Will you deny that Peter fixed his Episcopal See at Rome when the Fathers so frequently call Rome the Seat of St. Peter Minist (z) Gildas pag. 2. Epist De excidio Britanniae So Gildas the Wise calls Britain St. Peter's Seat telling the British Priests Quod sedem Petri Apostoli inverecundis pedibus usurpassent that They had usurped the Apostle St. Peter 's Seat with unreverent Feet I hope you will not conclude hence that St. Peter fixed his Episcopal See in Britain which is as genuine Logick as the former That Peter was ever so much as at Rome you have neither Scripture Proof nor Presumption (a) Vellenus printed by Illyricus Vellenus with many others proves the contrary Consider but these Reasons impartially Whereas Peter is said to come to Rome the (b) Secundo anno Claudii Petrus Apostolus Romā venit qui annos aliquot anteà Antiochiae praedicaverat hic initium sumit Romana Ecclesia Carion Chronic. lib. 3. pag. 122. second year of Claudius and to reside there twenty five years which is till the last of Nero why doth St. Paul writing his Epistle to the Romans the last year of Claudius or first of Nero make no mention of Peter saying Rom. 1. 5 6. that They were called of Jesus by his Apostleship amongst all Nations Secondly In the last Chapter he greets and salutes near thirty eminent Saints at Rome with their Families and names not Peter which had been an irreverent oversight if he had been resident as Primate there Thirdly Claudius banished all Jews from Rome Peter was a (c) Galat. ii 7 8. Jew Fourthly (d) August in Epist ad Galat. cap. ii The Gospel of Circumcision that is to preach to the Jews wheresoever scattered was committed unto Peter but the Romans were Gentiles Vncircumcised Lastly The Antients that averr Peter's residence so many years at Rome contradict the Stories of the Acts of the Apostles and amongst themselves vary speaking the confused Language of Babel But admit Peter was at Rome will it follow he was fixed as Bishop there Gent. Doth not St. Augustine give a lineal Succession from Damasus who was Bishop at Rome in his time till St. Peter And Doctour Pocklington (e) Pocklington Sunday no Sabbath one of your own glories that he can derive his Pedigree from Augustine the Monk Bishop of Canterbury and from thence ascend the Scale of Primitive Succession till St. Peter Minist Not from Saint Peter as Bishop of Rome but as an Apostle who with his Collegues or Fellow-Apostles ordained Elders and Bishops of their times they succeeding Pastours and Teachers to the world's end Thus the Apostles divided the earth amongst them Saint Paul ordained Timothy at Ephesus Titus at Crete Saint John Polycarp at Smyrna and other Bishops of Asia Saint Bartholomew had his Successours in India Saint James in Spain yet Paul was no Bishop of Ephesus or Crete John of Asia Bartholomew of India or James of Spain The Apostleship was an Extraordinary Office which expired in the Twelve and was incommunicable to Posterity and would have been disparaged by Confinement to a particular Charge Thus Irenaeus (f) Irenaeus lib. 3. cap. Contra Haereses It is easie saith He for all men to see that will see the Truth the antient Traditions of the Apostles in the Church through the whole World and we can reckon those that were ordained Bishops of the Apostles themselves and their Successours also even until our selves Gent. (g) Confutation of the Apology of the Church of England Harding against Jewel page 95. Apostolick Power was twofold either extraordinary common to Saint Peter with the rest of the Apostles this expired in them and was incommunicable to Successours or ordinary which was Saint Peter's peculiar Privilege and this he bequeathed to his Successours Bishops of Rome Minist This is that Erroneum palpable Mistake maintained by Petrus de Palude who said (h) Nullus Apostolorum praeter Petrum factus est à Christo Episcopus alii Apostoli nullam potestatem jurisdictionis à Christo receperunt specialiter post Christi Ascensum fuit collata eis à Petro. Petrus de Palude De potestato Apostolorum Art 2. That None of all the Apostles save onely Peter was Bishop by Christ and that The rest of the Apostles received no Power of Jurisdiction at Christ 's hand but that specially after Christ 's Ascension it was given unto them by Peter Blasphemy worthy of tearing of Garments as highly prejudicial to Christ's Prerogative and contradictory to Scripture as Paul declares Gal. 1. 1. Paul an Apostle not of men neither by man but by Jesus Christ and God the Father Whereupon Saint Chrysostom (i) Paulus nihil opus habebat Petro nec illius egebat voce sed honore par erat illi nihil hic enim dicam ampliùs Chrysoft in Epist ad Galat. cap. 1. Comments thus Paul had no want of Peter nor had any need of his Suffrage or Allowance but in honour was his equal here I will say no more meaning he was in some Sense his Superiour And Saint Augustine (k) August in Epist ad Gal. cap. 2. makes Peter without any distinction Fellow and equal with the other Apostles avouching that Christus sine Personarum acceptione hoc dedit Paulo ut ministraret Gentibus quod etiam Petro dederat ut ministraret Judaeis Christ without any respect of Persons gave the same Authority to Paul to minister among the Gentiles that he gave to Peter to minister among the Jews Whence is gatherable that rather Saint Paul who writ to the Romans preached at Rome lived and dyed there should have had this ordinary Delegation if any then Saint Peter who was designed the Minister of Circumcision which he himself knew well when he said (l) Galat. ii 9. James Cephas that is Peter and John who seemed to be Pillars gave to me and Barnabas the right Hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Fellowship that is aequalitatis of equality saith the Gloss and further (m) Non didici

and Majesty whatsoever pleaseth me seemeth to be lawful for me Lyranus his Note is concentrick with the former (x) Lyranus in Psal li. Tibi soli peccavi scilicet tanquam Judici punire potenti peccaverat enim contra Uriam alios occasione hujus interfectos tamen quia erat Rex non habebat Judicem superiorem qui posset eum punire nisi Deum To thee onely have I sinned that is to say To thee onely as to my Judg and to him that can punish me for he had now sinned against Vrias and others whom he caused to be murdered by that occasion yet because he was a King or supreme Magistrate he had no superiour Judg that could punish or controll him save God alone With these accord Saint Hierom Arnobius Cassiodorus Beda Didymus Cyril and Nicetas Gent. Perhaps all the Antients brought in their verdict that none of his Subjects were competent Judges to punish or controll him this makes nothing against the Pope's jurisdiction Minist It makes against all alike especially any pretended authority above Supreme Magistrates which even your Ordinary Gloss upon this Psalm confesses saying (y) Rex omnibus superior tantùm à Deo puniendus est Glossa Ordinaria in Psalm li. The King or Regent is above all and he can be punished by none but by God alone If that suffice not hear a Romane Cardinal to thee onely saith (z) Tibi soli quia non est super me alius quàm tu qui possit punire ego enim sum Rex non est aliquis praeter te super me Hugo Cardinalis in Psal li. Hugo because there is not any above me but thy self alone that hath power to punish me for I am a King and so besides thee is none above me And if my Sophister with Bellarmine shall say There was none above Kings under the Law but now his Holyness of Rome is above Emperours and Dynasts under the Gospel Gregory himself a Roman Pope shall decide the controversie for thus he writes to the Emperour (a) Ego quidem jussioni vestrae subjectus eandem legem per diversas terrarū partes transmitti feci quia lex ipsa omnipotenti Deo minime concordat Ecce per suggestionis nicae paginam serenissimis Dominis nuntiavi Vtro●●… ergo quod debui exsolvi qui Imperatori obedientiam praebui pro Deo quod sersi minimè tacui Gregor lib. 2. Epist 61. cap. 100. I being your subject and at your command have caused the same Law to be sent through divers parts of the Land and because the Law it self doth not accord to God's will behold I have signified so much unto Your Majesty by my Epistle and so I have discharged my duty in both respects as having rendred mine Obedience to the Emperour and have not concealed what I thought in God's cause Gent. Nothing is more clear then this yet Pope Adrian thus advanced himself above the Emperour Frederick By means of us saith (b) Imperator per nos imperat unde habet imperium nisi à nobis ecce in potestate nostra est ut demus illud cui volumus Aventinus lib. 9. pag 616. he the Emperour hath his Diadem for whence hath he his Empire but of us behold it is in our power to bestow the Empire upon whom we list Minist Emperours Kings and all Chief Magistrates by what title soever they be called receive their authority onely of God not of any Roman Priest which is the former branch of the Proposition I engaged to prove It is I saith (c) Psalm lxxxii 6. God not any Creature that have said Ye are Gods It is he (d) Daniel iv 32. the most High that ruleth in the Kingdoms of men and giveth them to whomsoever he will (e) Job xxxvi 7. It is his omnipotent hand as the Vulgar Edition hath it qui Reges collocat in solio places Kings upon their Throne (f) Proverbs viii 15. by whom Kings reign and Princes decree Justice He that said by Nathan to David (g) 2 Sam. xii 7. I have anointed thee King over Israel He by whom Solomon confesseth he was (h) 1 Kings ii 24. established and set on the Throne of David his Father In whose name the Prophet Ahias said to Jeroboam (i) 1 Kings xi 31. I will give unto thee ten Tribes who challenges (k) Psalm xxi 3. Crowns (l) Psalm lxxxix 20. Anoynting Scepters and (m) 2 Paral. 9. 8. Thrones as his peculiar and stiles them (n) 2 Sam. xiv 17. Angels of God and (o) Psalm lxxxii 6. Sons of the most High whom he empowers Gent. But it is said (p) 1 Sam. xi 15. All the people went to Gilgal and there they made Saul King before the Lord And (q) 2 Sam. ii 4. The men of Judah and Elders of Israel anoynted David over Judah and Israel how then received they their authority from God Minist (r) 2 Sam. v. 3. The Elders of Judah and Israel anoynted David not as Masters of the substance but of the ceremony not making him but declaring him to be King whom by (s) 1 Sam. xvi special command God had designed before And Saul was first anoynted by the Lord (t) 1 Sam. x. 1. Captain over his inheritance chosen immediately of him by lots as Matthias (u) Acts i. 26. was so that he had all his jura regalia from God not the people who are also said to have (x) 1 Sam. xi 15. made Saul King because they approved the election made of God and admitted him into the (y) Constituere Regem est Verbum tertiae Conjugationis quod cùm esserat duplicem actionem propriè significat facere tenare regnate est regiam exercere potestatem quasi diceret Fecerunt ut regiam potestatem exerceret Jesuita Pineda De rebus Solomonis possession and administration of the Kingdom whom the Sons of Belial impiously by contempt had rejected For the Jews had a special command Deut. xvii 15. to set him King over them whom the LORD their God should choose And as in spiritual things (z) 1 Cor. iii. 7. Paul may plant Apollos water yet it is God that gives the whole encrease So it is his sole act to set on high whom he pleases though the votes and suffrages of the people may be subservient and obediential instruments Gent. But Government and Principality sometimes descends by Succession or are conferred upon victorious Commanders as Trophies of their Conquests lawfully atchieved how then are they immediately conferred of God Minist Order of Succession and victorious event of lawful war are onely qualifications preparative or concomitant to the Investiture of Government but are not the principal or conjunct cause of it as heat cold moysture dryness with the Crasis or Temperature that crises of the mixture of them are dispositions prerequisite in an organized humane body to the receiving of the

well though of the Romish stamp when they discovered unto their Prince treason made known unto them onely by Auricular Confession whereupon the Plotters were executed and they for their Loyalty rewarded (g) Nobilis quidam Normannus cùm propositum habuisset Regem Franciscum occidendi consilium illud suum Fratri cuidam Minoritae inter confitendum aperuit qui rem totam ad Regem detulit qua Judicilus Curiae Parisiensis communicata reus ipse capitis damnatus est Sacerdote qui denuntiaverat nulla violati Sacramenti poena ab Ecclesia mulctato Bodinus lib. 2. De Republica cap. 5. A Nobleman of Normandy having confessed to a Minorite Fryar that he had a purpose to murder the King of France of which he repented and received Absolution yet so as the Fryar discovered all to the King which being examined by the Judges of the Court of Paris the Noble-man was sentenced to death and the Fryar honourably dismissed without Misprision or Irregularity Gent. But if no power derived from the Pope or Church of Rome can absolve or grant Pardons or Dispensations from Oaths is there no other power can do it for it is further asserted in this Article Nor any other person can absolve me from this my Oath Minist No single person can nor any society or corporation who interpretatively in Law make a person can absolve or dispense with an Oath that Subjects have justly made to their chief Magistrate while according to the intention of the Legislative power it was obligatory In that the People of Athens and Sparta were discharged from obedience to their Princes and Governours it was because the Areopagites had the chief legislative and executive power in the one and the Ephori in the other as the Senate of Venice hath over their Dukes at this present But where in the fundamental Laws of any Nation one person whether Emperour Sultan King or by what Title soever is declared Sovereign or Supreme Magistrate as the King with us and subject to no superiour Legislative and executive power all Dispensations and Absolutions from Oaths that were taken to such a Prince are in vain That confession of Henry the Third was declared by a succeeding Parliament to be unlawful and extorted by force That (h) Liceat omnibus de regno Nostro contra Nos insurgere ad gravamen Nostrum opem operam ferre ac si Nobis in nullo tencantur 15. Parliamento Henrici Tertii Londini ordinat inter Record Civitatis Londinensis Charta Originalis sub Sigillo It might be lawful for all his Subjects to rise against him and to annoy him with all their power as if they were tyed in no bond of Allegiance unto him Sed vela reprimam I love not to launch into this tempestuous Sea it is enough for our purpose to know in general (i) Non minorem injuriam Deo faciunt potestatem de Regibus judicandi quam ipse sibi soli reservavit ei praeripientes quàm Regibus ipsis solius Dei judicio subjacentibus magna metiam injuriam faciunt fidei qui eam putant salvam esse non posse nisi Regum jus pereat gentium jura subvertantur Parisiensis Academia as propriè Sorbonicum Theologorum Collegium apud Alphonsum de Vargas that no Papal or any other subordinate power can absolve from Oaths legally taken to the Supreme Magistrate leaving it to the discussion of the Fundamental Laws of every Nation in particular who are Supreme Magistrates as the King is doubtless here But if neither the Pope nor his Conclave nor any inferiour Priest by delegated authority from them can dispense with this Oath of Abjuration which I think is the purport of this Article you may rest satisfied Gent. I am fully satisfied in this and all the precedent Discourse if one inconvenience be met withall which is this If the Ty and Oath of Subjects to their Sovereign be so sacred and inviolable that no Papal or other subordinate power can dispense with it if Supreme Magistrates turn Tyrants and make havock of Church and Common-wealth what remedy is left Minist Persecuting and Idolatrous Princes like Nero and Julian may project the ruine of the Church but in vain because Christ hath builded it upon a Rock against which the Gates of Hell cannot prevail Matth. xvi 18. Oppugnare possunt expugnare non possunt The onely defensive and offensive Weapons we have against such raging Monsters are Prayers and Tears bewailing our sins which have exposed us to this calamity and importuning him in whose hands the hearts of Kings are as Rivers of water that he would turn them Prov. xx 1. You may remember the visible Church before the Incarnation was confined onely to the Nation of the Jews who while they were under the captivity of the Persian King a Decree went out by the procurement of Haman to destroy to kill and to cause to perish all Jews both young and old little children and women in one day Esther iii. 13. Thus una litura with one wipe the whole Church was to be blotted out now (k) At quid illi non seditionem movent non ad arma convolant non Assuerum aut Hammanem veneno tollendi consilium capiunt non ad libertatem suam vindicandam Sicartos quaerunt parricidines Andreros what course take the people of God to countermine such an Hellish Plot They move no seditions take up no Arms contrive not the death of Haman suborn no Assasines to vindicate their liberty by blood or poyson Haec panoplia this is their whole Magazine in every Province whither soever the King 's Commandment and his Decree came there was great mourning among the Jews and fasting and weeping and wailing and many lay in Sack-cloth and Ashes Esther iv 3. that they might humble themselves under the mighty hand of God and divert his heavy wrath ready to be executed by the merciless hand of the Barbarous Tyrant And under the Gospel Primitive Christians have followed the same president for when Julian the Apostate had projected the extirpation of the Christian name as Gregory Nazianzene (l) Cùm Julianus Apostata totius Christiani nominis cladem atque internecionem minaretur inoibitus atque repressus est Christianorum lacrymi● quas multas multi prof●derunt hoc unum adversus persecutorem medicamentum habentes Nazianzen Orat. i. in Julian saith He was hindered and repressed by the tears of Christians which many in abundance poured out having this onely remedy and Preservative against the Persecutour As often therefore as any shall finde themselves ready to be swallowed up of the deluge of Persecution issuing from the hand of Supreme Authority it is the counsel of (m) Ad patrocinium clementiae Dei humiliati confugiant puras manus levantes ad Dominum devotis precibus stagellum quo asstiguntur avertant Peccata enim delinquentium vires sunt T●rannorum Sarisb lib. 8. cap. 23. Sarisburiensis a man who lived in the thick mists of Popery with humility to fly for Sanctuary to the Divine protection and lifting up of pure hands to the Lord by devout prayers to divert his scourge that afflicteth us for the Sins of Transgressours are the Arms of Tyrants Gent. But what if after many tears and prayers and addresses to the Throne of Grace God shall leave us under the scourge Minist That is the onely remedy in this case not any Papal Dispensation which St. Augustine of yore spake of The rod saith (n) Sentitur virga peccatorum super sortem justorum sed non in aeternum veniet tempus quando unus agnoscetur Deus veniet tempus quando unus Christus in claritate sua apparens congreget ante se omnes gentes dividat eos sicut dividit pastor haedos ab ovibus oves ponet ad dextram haedos ad sinistram videbis ibi multos servos subditos inter oves multos Dominos ac Principes inter haedos è contrá Augustin in Psalm cxxiv he of sinners is felt upon the back of the righteous but not for ever the time will come when one God will be acknowledged the time will come when one Christ appearing in his brightness shall gather all Nations before him and divide them as the Sheepherd divides the Goats from the Sheep he will place the Sheep on his right hand the Goats on his left There you shall see many Servants and Subjects among the Sheep many Lords and Princes amongst the Goats and again many Lords and Princes amongst the Sheep and many Servants and Subjects amongst the Goats If all humane relief be denyed us look for a Crown of Martyrdom to be reveiled that day when all tears shall be wiped from our eyes till then wait with patience leaving vengeance to him whom it concerneth to repay and take not the Sword out of his hand or use inordinate means as Papal Excommunications Pardons Absolutions or Dispensations with Oaths much less popular Insurrections Gen. Well Sir by the demonstrative clearness of your Arguments I am convinced of the legality of this Oath of Abjuration as also of Allegiance and Supremacy and am willing to conform to the Doctrine and Discipline of the Church of England especially under so gracious a Sovereign who is truly the Defender of the Faith Minist You have reason to say so if you consider his Restauration which was more then miraculous his Constancy which renders him a Confessour his Sufferings a Martyr his Piety and unparallel'd Virtues which make him a peerless Paragon of the present Age and a President unimitable to posterity whose Sacred Majesty God long preserve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS

had he thus tartly to inveigh against introduction of Images Minist He might and we have sufficient reason First The Canon of the Old Testament is diametrically opposite to Image-Worship Exod. xx 5. Levit. xxvi 1. Deut. v. 9. Psal cvi 9. Isai xxviii Micha v. 13. that the best-learned among your Romish Rabbies are forced to confess it was prohibited to the Jews The Angelical Doctour saith (u) Prohibitum est in veteri Lege nè Imagines flerent ad adorandum Aquin 3. Sent. Dist 9. q. 2. The making of Images to be worshipped was interdicted in the Old Law The same is affirmed by (x) Alexand. Hales pa. 3. q. 30. m. 3. Art 3. Alexander Hales (y) Albert. 3. Dist 9. Art 4. Albertus (z) Bonavent 3. Dist 9. Bonaventure Marsilius Gerson Abulensis and vouched by the modern Schole-men to wit Soto Corduba Cabrera Palacius Tapia Oleaster amongst whom the Jesuit Vasques shall bring up the Rear who declares That (a) Lege veteri non fuisse vetitam omnem similitudinem aut effigiem quomodocunque sed omnem cultum adorationem ipsius atque adeo quoque omnem Imagmem seu effigiem modo accommodato adorationi erectam aut constitutam Vasques De Ador. lib. 2. Dis 4. cap. 6. In the Old Law every Image and Portraicture was not forbidden but every Worship and Adoration of Images and therefore every similitude or representation erected or constituted by way of application to Adoration was prohibited Secondly The Brazen Serpent was a figure of Christ John iii. 14. was formed by God's Commandment Numb xxi 9. yet the worship thereof being as Vasques (b) Vasques De Ador. lib. 2. Dis 4. cap. 5. saith cultus qualem etiam imaginibus deferre nos consuevimus no other then such as Romists use towards their Images was unlawful 2 Kings xviii 4. Thirdly The Scriptures of the New Testament neither expresly nor by consequence maintain the worship of Images neither is there in all the Apostles Doctrine any abrogation of the negative Precept delivered to the Jews concerning the worship of Images and therefore the same Law is (c) Morale simpliciter quod omni tempore ab omnibus servandum est Alexand. Hales 4. q. Art 1. moral and obligeth Christians as it did the Jews Fourthly The worshipping of Images was not practised or held lawful by the Primitive Fathers as Cassander (d) Quantum veteres initio Ecclesiae ab omni veneratione Imaginum abhorruerunt declarat unus Origenes adversus Celsum Cassand Consult De Imag. Simulachr gathers out of Origen against Celsus and Gregory the Great six hundred years after Christ condemned the same for writing to a Bishop he useth this Suasive (e) Gregor lib. 7. Epist 109. lib. 9. Epist 9. Tua fraternitas ab earum adoratu populum prohibere debuit Your Brother-hood ought to hinder the people from worshipping of them and adorare imagines omnibus modis devita avoid the worshipping of Images by all means The Council of Frankford seven hundred ninety and fourscore years after Christ opposed the Definition of the second Nicene Synod concerning worshipping of Images as Ado saith (f) Ado Chron. atatis 6. fol. 181. Pseudo-Synodus quam septimam Graeci appellant pro Imaginibus adorandis abdicata penitus The false Synod which the Greeks call the seventh for worshipping of Images was wholly disclaimed And our Historian (g) Carolus Rex Francorum misit librum Synodalem ad Britanniam in quo libro multa inconvenientia verae fidei contraria maximè imagines debere adorari quod omnino Ecclesia Dei execratur Roger Hoveden Annal. part 1. pag. 232. col 2. Roger Hoveden though a Papist informs us that Charles the French King sent a Book of the Synod to Britain in which Book many Inconveniences and contrary to the true faith were asserted especially that Images ought to be adored which saith he the Church of God altogether execrates And this was done even with the authority of the Pope for saith Cassander (h) Cassander Consult De Imagin Cum Legati Romani Pontificis interfuerunt c. When the Legates of the Bishop of Rome were present by uniform consent of Fathers that Synod the second Nicene so far as it judged Images to be adored was condemned as contrariant not onely to Scriptures and the antient tradition of Fathers but also to the custom of the Roman Church Agobardus the Bishop of Lyons who lived as Ado saith about the year 815 in his Book De Picturis Imaginibus avers that (i) Nullus antiquorum Catholicorum unquam eas colendas vel adorandas existimavit nemo se fallat quicunque aliquam picturam vel fusilem adorat statuam non exhibet cultum Deo c. Agobard Bibliothec Patr. edit Colon Tom. 19. p. 598. None of the antient Catholicks thought that Images were to be worshipped or adored and delivering his own judgement he saith Nemo se fallat c. Let no man beguil himself whosoever worshippeth any Picture or carved Statue neither honoureth God himself nor Angels or Saints but Idols Fifthly Many modern Pontificians have condemned the worship of Images according as the same was practised by the vulgar and maintained by Aquinas and other prime Scholemen Holcoth saith (k) Holcoth in dibr Sap. cap. 13. pag. 524. Nulla adoratio debetur Imagini nec licet aliquam Imaginem adorare No adoration is due to an Image neither is it lawful to worship any Image Cassander writeth in this manner (l) Sanioribus Scholasticis displicet sententia Thomae qui censeat imaginem eadem adoratione colendam qua res ipsa colitur c. Cassand Consult De Pictur The Opinion of Thomas Aquinas who holdeth that Images are to be worshipped as their samplers is disliked by sounder Scholemen and they affirm that it is not very safe unless it be qualified with favourable interpretation among these is Durand and Holcoth Gabriel Biel reports the Opinion of them to be more sound which say that an Image neither as considered in it self materially nor yet according to the nature of a sign or Image is to be worshipped Peresius Ajala saith m All Scholemen n Omnes ferè Scholastici in hoc sunt quôd imago Christi Sanctorum adorari debent c. neque Scripturam neque traditionem Ecclesia neque communem sensum Sanctorum neque Concilii generalis determinationem aliquam adducunt Peres De Trad. part 3. De Imag. in a manner hold that the Images of Christ and the Images of Saints are to be worshipped with the same adoration that their samplers but they produce so far as I have seen no sound proof of this Doctrine to wit neither Scripture nor Tradition of the Church nor consent of Fathers nor the determination of a general Council nor any other effectual reason sufficient to perswade believers Gent. But we finde that the Crucifix or the sign of the Cross was in great

60. None of the Roman Bishops my Predecessours assumed to himself the name of Universal Bishop and if any man else assume the same I say it is a swelling of arrogancy a proud novel pompous perverse temerarious superstitious profane and impious Title a name of singularity a title of error a word of vanity and blasphemy and whosoever taketh upon him or desireth this arrogant title by this exalting himself he is a fore-runner of Antichrist and if he be permitted to usurp the same it will prove the bane of the faith of the universal Church Thus far Gregory Gent. This zealous acknowledgement of so learned so pious a Pope is very prejudicial to their cause but let me hear Scriptures Minist When the Kingdom and Priest-hood were divided in Moses and Aaron Moses the civil Magistrate exercised a supremacy over Aaren the High Priest not onely in causes Civil but Ecclesiastical whom he reproved Exod. xxxii 21. for making the golden Calf and in his time the breach of the Sabbath by gathering of sticks was punished by the civil Sword Numb xv 31. Joshua a Prince no Priest succeeded Moses in his charge and by this Commission Joshua v. 2. he circumcised the Sons of Israel erected an Altar of Stone Jos viii 30. Read the Law Jos viii 32 34. did execution on him that concealed things dedicated to Idols Jos vii 24 25. caused the people to put away strange Gods and renued the Covenant between God and the people Jos xxiv 23 25. David's whole study was well for causes Ecclesiastical as Civil after he had freed Israel from all enemies then did he compose (l) 1 Paral. xvi 7. Psalms to be sung by Asaph and his Brethren then did he set (m) 1 Paral. xxiii orders in the Temple appointed (n) 1 Paral. xxiv Priests Levites (o) 1 Paral. xxv Singers and other (p) 1 Paral. xxvi inferiour Servitours and assigned to them their (q) 1 Paral. xxvii dignities courses and offices Solomon by this commission built the (r) 1 Kings vi Temple and (s) 1 Kings viii dedicated it deposed (t) 1 Kings ii 35. Abiathar the High-Priest and placed Sadock in his room I hope this is matter and argument of express Supremacy Asa took away (u) 2 Paral. xiv 3 4 c. altars of strange Gods the High-places and groves He put down his (x) 2 Paral. xv 8 12 13 14 15. Mother because she had made an Idol He took an (y) 2 Paral. xv 13. Oath of Judah and Benjamin which may be paralleled with this Oath that whosoever would not serve the LORD and abjure Idolatry should be slain Jehoshaphat sent his (z) 2 Paral. xvii 6 7. Princes to reform Religion in the cities of Judah and with them Priests and Levites himself went from (a) 2 Paral. xix 4. Beer-sheba to Mount Ephraim and brought the people again to the God of their Fathers He (b) 2 Paral. xix 8. set of the Priests and Levites and chief of the families of Israel for the Judgment and causes of the LORD (c) 2 Paral. xxix 3. 4 5. Ezechias his execution of supremacy even over the High-Priest in this kinde is famous he opened the doors of the House of the LORD and brought the Priests and Levites in He (d) 2 Paral. xxix 30. commanded them to sanctify themselves and offer burnt-offerings which they did according to the (e) 2 Paral. xxx 1 6 12. King's commandment Here Priests are obedient to the King's Injunction even in their own Duties and Charge He commanded the Levites to praise God with the words of David There he enjoyned a Liturgy He commanded all Judah and Israel to keep the Pass-over Here is as Saint Augustine saith omnia cum imperio all for the civil power He (f) 2 Paral. xxxi 2. appointed the course of Priests and Levites by turns He (g) 2 Paral. xxxi 1. took away the high-places broke down the Images and brake the (h) 2 Kings xviii 4. Brasen-Serpent made by Moses because the people burned Incense unto it Manasses that had set up Altars Groves and Images before his captivity after his (i) 2 Paral. xxxiv 3 4 19 30 31 32 33. repentance he took away the strange Gods and the Image that he had put in the house of the Lord and restoring the worship of God commanded Judah to serve the Lord. The last instance I will produce is that of Josias who purged Judah and Jerusalem from (k) 2 Paral. xxxv 1 2 3 10 18. high-places Groves and Images he gathered all Israel read the Law renued the Covenant compelled them to serve the Lord kept the famous Pass-over and reduced the Priests and Levites to their courses set by David and Solomon I suprasede the allegation of any further evidence of this kinde seeing the Jesuite Salmeron confesses that (l) In Veteri Testamento sub lege naturae vel Mosis summi Sacerdotes Regibus subdebantur Salemron in Tractatu 63. De potestate Ecclesiastica Saeculari In the Old Testament under the Law of Nature or Moses the High-Priests were subject to Kings Gent. But I have known others of our (m) Allen. Defens Angl Cathol cap. 8. Catholick Doctours preferring the High-Priest's Crosiar before the King's Scepter and for their warrant alledged these examples out of Scripture (n) 2 Paral. xxvi first of Azarias the High-Priest who accompanied with fourscore other Priests magnanimously assaulted King Vzziah smit with leprosy because he had burned Incense to the Lord drave him out of the Temple according to the (o) Levit. xiii Levitical Law sent him out of the City and deposed him from his Kingly authority (p) Bellarm. lib. 5. De Roman Pontif. cap. 8. The other example is of Jehoiada who whilest he was executing the Priest's office commanded Queen Athaliah to be slain because she countenanced the worship of Baal and substituted Joash King in her place These are Presidents of High-Priests or Papal authority over Princes Minist These two Histories being truly understood make nothing for advancement of Papal above Civil power but rather give it a deadly blow for first the Scripture saith not that Azariah assaulted Vzziah the King or that he violently forced him out of the Temple for he was forced by the hand of God when the leprosy arose in his forehead And whereas Azariah the High-Priest ' with the rest of the Priests is said 2 Paral xxvi 20. festinato illum templo expulisse to have thrust and also hastened him to go out Josephus (q) Joseph Antiq. Judaic lib. 9. cap. 11. quem sequitur Cajetanus in 2. Paral. xxvi Visa lepra Sacerdotes Regem leprosū ad festinè egrediendum monent interprets it a perswasion onely by words not any compulsion by deeds whereof Chrysostome gives the reason saying (r) Sacerdotis est tantum arguere liberámque praestare admonitionem non movere arma non

Laws Minist It is true your modern Court Parasites have fawned upon the Pope with such Blandishments of fulness of power yet as Baldus saith this plenitudo potestatis est plenitudo tempestatis fulness of power is fulness of tempest or disorder And your own barbarous Gloss confesses (m) Imperator in Temporaelibus habet potestatem a solo Deo imperium fuit antequam Apostolus esset Extravag De Majoritate Obedientia The Emperour in temporal things hath his authority not from the Pope but from God onely and the Emperour was before the Apostles were The Emperour Ludovicus the Fourth asserted his own right thus (n) Mea potestas non pendet a Papa sed a Deo immediaté vanum quod dici solet Papam non habere superiorem Paralipomena Uspergensia in Ludovico iv My power hath no dependance of the Pope but immediately of God alone and it is a vain tale that they say The Pope hath no superiour Johannes Major your own Colleague saith (o) Bonifacius Octavus multùm apparenter definivit quòd Romanus Pontifex est supra Reges in Temporalibus quod tamen oculatissimi Theologi dicunt esse falsum Johannes Major 4. Sent. 20. q. 2. Pope Boniface the Eight hath defined many things with great shew of reason that even in temporal causes the Pope is above Princes but I may tell you saith he the wisest Divines say it is false And your Romish Ceremoniary you so confide in declares to the world Ante Carolum Magnum neminem Imperii Romani coronam ex manu Romani Pontificis Romae suscepisse That before the Emperour Charles the Great that is for the space of eight hundred years after Christ no man ever received the Crown of the Romane Empire at Rome by the hands of the Bishop of Rome Therefore Bernard though an Abbot living in the mists of Popery tells Pope Eugenius without mincing (p) Esto ut alia quacunque ratione tibi vendices non tamen Apostolico jure nec illud tibi dare quod non habuit Petrus potuit Bernardus De Consideratione ad Eugenium lib. 2. Be it he may claim this pretended right by some other means yet by Apostolical right he cannot claim it neither could Peter give him that right he never had Gent. But to your Testimonies which I approve be pleased to add some reasons why the Pope hath not any authority to discharge any of the people of these Nations from their obedience to the chief Magistrate Minist The reasons are two First (q) Colimus Imperatorem ut à Deo secundum quicquid est a Deo cousecutum solo Deo minorem Tertull. ad Scapulam The chief Magistrate receiveth his authority onely of God and may acknowledge none above him within his Territories but God Secondly The Ty or Obligation whereby people are obliged in Duty to the chief Magistrate is perpetual indissoluble and may not lawfully be broken The former will be pertinent to this Article the latter will fall in in the next And that not only primitive Fathers and Protestants but even moderate Papists maintain this Doctrine appears by those (r) Primò Rex statum suum non nisi à Deo gladio suo debet recognoscere Secundò Rex solum Deum mortalem verò neminem in regno suo superiorem agnoscit Tertiò Papa non potest nec Regem nec regnum ejus supponere Interdicto seu Sacris interdicere nec subditis relaxare Sacramentum fidelitatis ei debitae propter quamcunque causam occasionem Alphonsus de Vargas pag. 123. three Articles agreed upon by the French Parliament at Paris and subscribed unto by the Sorbonists and other Divines First That the King or chief Magistrate ought to hold his state of none but God and his Sword Secondly He acknowledges onely God but no mortal man superiour in his Kingdom Thirdly That the Pope cannot interdict or excommunicate the King or his Kingdom or absolve his Subjects from the Oath of Allegiance for any cause or pretext whatsoever Gent. Make good your former reason which you say pertains to this Article That the chief Magistrate receiveth his authority onely of God and may acknowledg none above him within his Territories but God Minist The latter Branch of this Proposition That the chief Magistrate may acknowledge none above him within his Tertories but God alone is partly proved already but that all scruple may be removed I will add two Texts of Scripture more with the Fathers descant upon them and then proceed The former 2 Sam. xii ii where the Prophet Nathan having convinced David of his murder and adultery and using this Preface Haec dicit Dominus Thus saith the Lord onely as Leo (s) Haec dicit Dominus monuit Regem Davidem ut per poenitentiam peccata sua expiaret non tulit in eum sententiam quae tanquam Adulter Homicida juxta Legem morti addiceretur Leo Quartus 2. q. 7. cap. Non si competenter saith admonished him to expiate his sins by repentance but passed no sentence upon him that as a murderer or adulterer according to the Law he might be put to death Hence we may collect if Nathan a Prophet extraordinarily commissioned by God was not impowered to sentence David the chief Magistrate or stir up his Subjects against him much less may a Roman Prelate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put his sickle into another's harvest and out of his Diocess molest Princes Potentates and States Gent. Perhaps Nathan who was an extraordinary Prophet had an extraordinary dispensation to spare David who was an extraordinary Prince Minist No the other Text I shall produce relating to the same History overthrows that which is Psalm li. 4. Tibi soli peccavi Against thee thee onely saith David unto God have I sinned St. Ambrose gives the reason (t) Rex utique erat nullis ipse legibus tenebatur humanis neque enim Reges ullis ad poenam vocantur legibus tuti imporii potestate homini ergo non peccavit cui non tenebatur obnoxius Ambros in Apolog Davidis cap. 4. lib. 2. ep 7. He was saith he a King or supreme Regent and so subject to no Law of man for Princes beeing freed by Royal Prerogatives of Imperial power are not punishable by humane Laws he therefore sinned not to man to whom he was not subject With him agrees Euthymius in these words (u) Cùm sim Rex te solum commissorum à me scelerum judicem habeam tibi soli peccasse videor hoc est tibi soli judici subjicior caeterorum enim omnium ego Dominus sum ob potentiam meam licere mihi videtur quaecunque libuerit Euthym. in Psalm li. Seeing I am a King and have thee onely my Judg over my sins I seem to sin onely to thee that is I am subject onely to thee as to my Judg for I am Lord over all others and in regard of my power

Knights whereupon the Nation was Interdicted the King excommunicated and not absolved without corporal penance And though Pope's Bulls were rampant in times of weak Princes or those that were embroyled with civil Wars as King John and Henry the Third yet those that were magnanimous and victoriously successful shaked them off with contempt as Edward the Third who in the fourtieth year of his reign (g) The King commanded that Peter's pence should no more be gathered or paid to Rome Saint Peter's pence is the King's alms observe not the Pope's due and all that had twenty penyworth of goods should pay that peny at Lammas Stow Chron. pag. 461. commanded that Peter Pence should be no more collected or paid to Rome Lastly The ejection of Papal jurisdiction out of England was disgraceful for (h) Stow Chron. pag. 1003. in the twenty sixth year of the reign of Henry the Eight it was enacted by Parliament at Westminster that the Pope with all his authority should be clean banished out of this Realm and that he should be no more called Pope which title he i Gesta Abbat Sancti Albini Regist. Monast Sancti Albini John Bale Onuphrius Giraldus Cambrensis borrowed of Jupiter but Bishop of Rome and that the King should be reputed and taken as supreme moderatour of the Church of England having full authority to reforme all errours heresies and abuses thereof with the appendage of First-fruits Tenths all spiritual Dignities and Promotions annexed to his Royal Dignity Gent. Can you vindicate this from extraordinary rigour That the Pope's jurisdiction confessedly possessed and enjoyed so many Centuries should be wholly ejected in one day out of all these Nations especially Ireland the regiment whereof was conferred upon (k) Sanderus in Secta Anglicana Henry the Second by Pope Adrian the Fourth conditionally to hold it of him Minist That the Pope could give that which he never had is a Paradox both in Logick and Politicks Lunatick Thrasilaus (l) Athenaeus claimed all the Athenian Ships The Cham of Tartary challenges to be Master both of substance and ceremonies to the whole Universe Therefore haing dined himself he causeth a Trumpet to be sounded that all other Princes through the World may dine Henry Plantagenet (m) The Kings c. with other Princes and Bishop submitting themselves and theirs to the King of England and his successours building him a great Palace at Dublin where he held his Christmas Stow Chron. pag. 207. compleated that conquest over Ireland which was begun by Strongbow Earl of Strigule not holding it of the Pope as the Jesuit Sanders pretends but of God and his sword for (n) Giraldus Cambrensis Radulph Cogshall Gervasius Dorob the King of Conach Devuntius King of Cork Morice King of Me●th● he King of Vriel Duvenald King of Ossery Duvenald King of Limerick with other Princes and Bishops submitted themselves unto him and his Successours not by virtue of the Pope's Charter but his prevailing army Gent. But I am not yet satisfied how the Pope could be lawfully dispossessed of that which he had so long possessed Minist The Pope's pretended jurisdiction is claimed either by Divine right or humane according to both claims even by the Principles of your own Scholemen and Canonists he was lawfully dispossessed Gent. How was he lawfully dispossessed if his jurisdiction was claimed by divine right that seems improbable Minist Supposing but not granting that Anti-Christian Principle that the Pope's universal jurisdiction was by divine right your own Sancta Clara confesses (o) Substractio ab obedientia non sedis Apostolicae seu authoritatis annexae illi sedi quantum est ad actum primum seu signatum sed solum quantum ad actum exercitum id est in quantum exercetur à tali persona cui pro tempore commissa est sedes illa Franciscus De Sancta Clara. pag. 335. that Substraction or withdrawing from obedience annex'd to the Apostolick See according to the actus exercitus as it is so qualified or is exercised by such a power to wit Heretical or Tyrannical is lawful And for proof of this he quotes Gerson once Chancellour of Paris who affirms (p) Hoc etiam practicum est per quoscunque Reges Principes qui sese substraxerunt abobedientia eorum quos isti vel illi judicabant esse Summos Pontifices quae tamen substractiones approbatae sunt per sacrum Constantiense Concilium quaedam expresse quaedam implicitè vel aequivalenter Gerson that It was practised by all Kings and Princes who withdrew themselves from the obedience of those whom they acknowledged to be Popes which withdrawings nevertheless were approved by the holy Council of Constance some expresly some impliedly and equivalently (q) Conclusum est per Concilium Turonense Principem posse ab obedientia Papae sese subducere ac subtrahere pro tuitione tantum ac defensione jurium suorum temporalium Concilium Turonense as also a Synod of Turon in France wherein it was concluded that a Prince may withdraw himself from obedience of the Pope for safeguard and defence of his temporal rights And if a Prince may withdraw from obedience for defence of his temporal rights how authentick a commission had our Princes when both temporal and spiritual rights were at the Stake The Church notoriously corrupted both in Doctrine and Manners Rome that Apocalyptical Babylon and the Romish Hierarchy Anti-Christian as is formerly evidenced Gent. You have made this clearer then I imagined if Princes and Nations may withdraw themselves from Papal obedience even supposing their jurisdiction were by divine right much more if the claim be but from humane grounds conquest consent pact prescription or the like Minist You say right for it will follow a majore ad minus from the greater to the less but the Pope's claim of jurisdiction in England was from none of these but was insinuated by subtilty continued by usurpation and enforced by tyranny For Harpsfield doth unanswerably demonstrate (r) Legibus autem nostrū fuisse concessum jus nominandi providendi de Beneficiis testatur post alios Harpsfield Saculo 14. fuisse etiam aliam consuetudinem immemorialem ex privilegio ortam causas Clericorum cognoscendi patet ex decisione Rotae 304. Sancta Clara pag. 330. Supreme Magistrates of this nation in all Ages to have enjoyed the right of nomination and provision of Benefices and taking cognisance of the causes of the Clergy Which even Suarez proves to be their just interest by divine and natural right seeing (s) Cui conceditur regnum necessariò omnia censentur concessa sine quibus regnum gubernari non potest regnum vero gubernari non posset nisi Principes hac potestate potirentur etiam in Clericos Suarez lib. 3. De primatu Summi Pontisicis Wheresover God collates a Kingdom he collates also all things necessary for the managerie thereof and without which government cannot be duely

Christ said to Peter thrice Feed my Flock in relation to his threefold Denyal that he that abjured him thrice might be adjured to Fidelity in his Pastoral Charge by this Advice repeated thrice He said it in the Presence of the Apostles that they that were scandalized with his fall might be confirmed by his Establishment and make use of the Instruction which also concerned themselves (b) Haec velut ad Petrū dicta sunt omnium communia Orig. in Matthaeum Tract 1. These words being spoken as it were unto Peter are common to all the Apostles saith Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely in St. Matthew and Homer but in Plato (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato lib. 1. De Legibus who also useth the same words signifieth to rule but is as Budeus saith Pastorum more gubernare curare gregem To rule and take care of the Flock Pastour-like As the Father of Hippo emblazons it (d) Non te pascere cogita sed oves meas sicut meas pasce non sicut tuas gloriam meam in illis quaere non tuam Dominium meum non tuum lucra mea non tua August in Johannem Tract 123. Think not to feed thy self feed my Sheep feed them as my Sheep not as thine own seek mine Honour in them seek not thine seek my Dominion and not thine seek my Gains and not thine own No man ever denyed this Feeding this ruling of the Flock to St. Peter nor did Peter himself ever deny it to any other Pastour but said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed or if you will for it is the same word rule the Flock of God which is among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) 1. Pet. v. 2 3. taking the Oversight thereof not by constraint but willingly not for filthy Lucre but of a ready mind neither as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-ruling or being Popes over God's Heritage but being Ensamples to the Flock Where you see St. Peter yields that to every Pastor which Christ yields to him But says Boniface Christ said to St. Peter Feed my Sheep Therefore he committed all his Flock to him What sequel more then in this Peter said to all Pastours Feed the Flock Therefore he committed the whole Flock to all Pastours Bishop Jewel (f) Defence of the Apologic of the Church of England page 92. Bishop Jewel challenges the Romanists to produce the Authority of one antient learned Father that ever made this Collection but ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem yet we deny not but St. Peter had Commission to feed and rule the whole Church but it was a joint Commission with the rest of the Apostles upon whom Christ breathed alike saying (g) John xx 22. 23. Receive the Holy Ghost whose Sins ye remit they are remitted and whose Sins ye retain they are retained gave them mission and commission alike in the same extent and latitude (h) Matthew xxviii 19. Go teach all Nations c. Whereupon St. Hierom (i) Hierom. Contra Jovinianum lib. 1. saith All the Apostles received the Keys of the Kingdom of Heaven and the Stability of the Church was built equally upon them all Gent. But though I should be forced to relinquish my hold from these Texts and the antient Commentaries and Glosses thereupon yet it is undeniable that the Fathers give St. Peter Primacy over the rest of the Apostles for St. Chrysostom (k) Chrysost in Matthaeum Homil. 83. Homil 87. Homil. 55. calls him Verticem Apostolorum the Head of the Apostles the Head and Pastour of the Church the Master of the World Ruler over all the World Minist So doth the same St. Chrysostom (l) Chrysost ad Rom. Homil. 18. call Elias Caput Prophetarum the Head of the Prophets yet had not Elias Primacy over Moses and all his Collegues He gives Paul (m) Nullus Paulum antecedit de ea re nemo omnium dubitat Chrysost de laudibus Pauli Chrysost in Genesin Homil. 7. in Genesin Homil. 11. Preheminence over all the rest over the World Paulus Magister Orbis Paul the Master of the World And from Generalities condescends to induction of particulars (n) Paulo tribuitur cura omnium Ecclesiarum non unius vel duarum vel trium sed omnium quae sunt in toto orbe Chrysost in Johan Homil. 11. in Act. 53. Paulo tribuitur cura omnium Ecclesiarum non unius vel duarum vel trium Vnto Paul the charge of all Churches is given not of one or two or three Churches but of all the Churches that be in the world Gregory (o) Gregor 1 Reg. lib. 1. cap. 4. a Roman Prelate himself stiles Paul caput Nationum the Head of Nations Eleutherius (p) Epistola Eleutherii ad Episcopos Galliae Stow Chronic. another Bishop of Rome writing to the Bishops of France says Vniversalis a Christo vobis commissa est Ecclesia The Vniversal Church is committed to you by Christ Chrysostom (q) Chrysost in Epist ad Phil. Homil. 13. calls the Women of Philippi caput Ecclesiae the Head of the Church and salutes Theodosius the Emperour (r) Chrysost ad populum Antiochen Homil. 2. with this Encomium Summitas caput omnium supra terram hominum the Height and Head of all men upon Earth Yet neither had St. Paul nor the Gaulish Bishops nor the Women of Philippi nor Theodosius the Emperour Primacy over the Apostles or Superintendency over the whole Church Gent. But St. Ambrose saith (s) Ambros in locum cap. 24. Christus Petrum amoris sui veluti Vicarium reliquit Christ left St. Peter as the Vicar of his love which Attribute and Elogy is not given to any of the Apostles Minist He saith not expressly his Vicar but as his Vicar which Tertullian being Judge is the Holy Ghost's peculiar who speaking of Christ saith (t) Misit vicariam vim Spiritus Sancti qui credentes agat Tertull. De praescriptione adversùs Haereticos He sitting at the Right Hand of God the Father instead of himself sent the power of the Holy Ghost as his Vicar to direct them that believe But if St. Peter in a borrowed Sence may be termed Christ's Vicar the Stile is but the same Eleutherius of Rome gave Lucius first King of Britain And that Eusebius gives not onely the Apostles but all Ministers saying (u) Eusebius Episcopus Romanus Epist 3. 2. Cor. 5. Caput Ecclesiae Christus est Christi autem Vicarii Sacerdotes sunt qui vice Christi legatione funguntur in Ecclesia Christ is the Head of the Church and his Vicars are the Priests that do their Embassage in the Church in place of Christ Now the Collection would be wilde Eleutherius stiles King Lucius and Eusebius calls all Priests Christ's Vicars Therefore Lucius had and all Priests have Supremacy over the whole Church But I beseech you if it should be granted that Peter was Christ's Vicar in some peculiar